Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The same office (την αυτην πραξιν). Mode of acting or function. Cf. Acts 19:18; Romans 8:13.
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Romans 12:4 f. καθάπερ γὰρ: For language and figure cf. 1 Corinthians 12:12. Also Ephesians 4:15 f., Colossians 1:18. The comparison of the community to a body—the social organism—is very common in classical writers: see Wetstein and Jowett here. πρᾶξιν: Romans 8:13. It is that at which the member works—in modern language, its function. Every member has its gift, but it is limited by the fact that it is no more than a member: it is not the whole body. 1 Corinthians 12:17. οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ: many as we are, we are one body in Christ; it is the common relation to Him which unites us. In the later passages in which Paul uses this figure (Eph., Col.), Christ is spoken of as the Head of the body; but both here and in 1 Corinthians 12 it would agree better with our instinctive use of the figure to speak of Him as its soul. His own figure of the vine and the branches combines the advantages of both. τὸ δὲ καθʼ εἷς ἀλλήλων μέλη: this qualifies the unity asserted in ἓν σῶμά ἐσμεν. It if not a unity in which individuality is lost; on the contrary, the individuals retain their value, only not as independent wholes, but as members one of another. Each and all exist only in each other. 1 Corinthians 12:27. For τὸ καθʼ εἷς see Winer, 312.
Meyer's Critical and Exegetical Commentary on the New Testament
Romans 12:4
Romans 12:4-5 ff. Motive for compliance with the previous exhortation.
For the prevalence of the parallel between a human body and a corpus sociale (1 Corinthians 12.) also among the ancients, see Grotius and Wetstein.
τὰ δὲ μέλη πάντα κ.τ.λ.] i.e. but the members, all of them, have different activity; thus, e.g., the eyes another than the ears, the feet another than the mouth. Wrongly van Hengel takes the expression, as though οὐ πάντα were the reading, so that only some—namely, those we possess in pairs—would be meant, not all.
οἱ πολλοί] the many, i.e. the multiplicity of Christians taken together, in opposition to the unity of the body which they compose. Comp. Romans 5:15.
ἐν Χριστῷ] The common element in which the union consists; out of Christ we should not be ἓν σῶμα, but this we are in Him, in the fellowship of faith and life with Christ. He is the Head (Ephesians 1:22-23; Ephesians 4:15; Colossians 1:18; Colossians 2:19),—a relation which is understood of itself by the consciousness of faith, but is not denoted by ἐν Χριστῷ (as if this meant on Christ), as Koppe, Rosenmüller, and older interpreters hold.
τὸ δὲ καθʼ εἷς] but in what concerns the individual relation. In good Greek it would be τὸ δὲ καθʼ ἕνα (see on Mark 14:19, and Bernhardy, p. 329; Kühner, II. 1, p. 414); but καθʼ εἷς, in which κατά has quite lost its regimen, is a very frequent solecism in the later Greek writers (Mark, l.c.; John 8:9; 3Ma 5:34). See Lucian, Soloec. 9, and Graev. in loc.; Thom. Mag. p. 483; Wetstein on Mark, l.c.; Winer, p. 234 [E. T. 312]. Τὸ καθʼ εἷς is groundlessly condemned by Fritzsche as “commentitia formula.” If καθʼ εἷς and ὁ καθʼ εἷς were in use (and this was the case), it follows that τὸ καθʼ εἷς might be just as well said as τὸ καθʼ ἕνα (comp. τὸ καθʼ ἑαυτόν and the like, Matthiae, § 283; Kühner, II. 1, p. 272). See also Buttmann, neut. Gr. p. 26 f.
Romans 12:4-8. For as we have many members — The apostle proceeds to illustrate his advice by a comparison taken from the members of the human body. All members have not the same office — But different members are appointed to different purposes. So we — Several believers, having different gifts and offices; are one body — All make up one body under Christ the head; and members one of another — Closely connected together, and nearly related to one another, and so bound to be helpful to one another. Having then gifts differing — In their nature, design, and use, although the ultimate tendency of all is the same; according to the grace that is given to us — Gifts are various, but grace is one; and grace, free grace, is the spring and origin of all the gifts which are given to men. It is grace that appoints the offices, calls and qualifies persons to fill them, and works in them both to will and to do. But by grace here the apostle seems chiefly to intend the favour which God manifested, in different respects and degrees, in bestowing gifts upon men. In the primitive church there were divers extraordinary gifts, as that of tongues, that of discerning of spirits, that of healing, with some others mentioned 1 Corinthians 12:4-10. But the apostle speaks here chiefly, if not only, of those that are ordinary. Whether prophecy — This, considered as an extraordinary gift, is that whereby things to come are foretold, or heavenly mysteries are declared to men. But it seems here to signify the ordinary gift of interpreting the Scriptures, and preaching the word of God, which is also the meaning of the expression, 1 Corinthians 14:1; 1 Corinthians 14:3. Let us prophesy according to the proportion, or analogy rather, of faith. Or, as Peter expresses it, 1 Peter 4:11, as the oracles of God; according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching the original and fallen state of man, the person and offices, the deity and atonement of Christ, justification by faith, sanctification by the Holy Spirit, inward and outward holiness, the immortality of the soul, the resurrection of the body, a general judgment, and an eternal state of happiness or misery. There is a wonderful analogy between all these doctrines, and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article, therefore, concerning which there is any question, should be determined by this rule: every doubtful scripture interpreted according to the grand truths which run through the whole. Macknight, however, thinks that “the extent and energy of inspiration which was bestowed on some of the believers, is rather intended here, called the measure of faith, Romans 12:3; and that the meaning of the apostle’s direction is, that such as enjoyed the prophetic inspiration were not to imagine, that because some things were revealed to them, they might speak of every thing; but that in prophesying, they were to confine themselves to what was revealed to them.” Or ministry — Although every office performed for the edification of the church was called διακονια, ministry, (see Ephesians 4:12,) and hence the word is applied to the apostleship itself, Acts 1:17; Acts 1:25; Acts 6:4; and to the evangelist’s office, 2 Timothy 4:5; yet, as the ministry here spoken of is joined with teaching, exhorting, distributing, and showing mercy, which were all stated offices in the church, it is probable that it was also a stated office, and most probably that of deacons, appointed to superintend the temporal affairs of the Christian societies: concerning whom see note on Acts 6:2-3. Let us wait on our ministering — Let a man employ himself actively and faithfully in his ministration; or he that teacheth — The ignorant, who is appointed to instruct the catechumens, and to fit them for the communion of the church; let him attend to his office of teaching with humility, tenderness, patience, and diligence; or he that exhorteth —
Whose peculiar business it was to urge Christians to perform their duty, or to comfort them in their trials, let him continue in his exhortation. He that giveth — Any thing to a charitable use; let him do it with simplicity — Namely, of intention, and unfeigned liberality: neither seeking the applause of men, nor having any other sinister end in view, which he could desire to conceal. Let him act with disinterestedness and impartiality. He that ruleth or presideth, (Greek, προισταμενος,) that hath the care of a flock, (see 1 Timothy 5:17,) or presideth in the distribution of charities, which sense the preceding and following clauses appear rather to favour: or, that is appointed to see that they do their duty in any department, (Romans 16:2,) with diligence — Let him perform his office faithfully. He that showeth mercy — In any instance, particularly in relieving the poor and afflicted; with cheerfulness — Rejoicing that he has such an opportunity of being useful to his fellow-creatures.
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For as we have many members in one body, and all members have not the same office:
For as we have, &e. — See 1 Corinthians 12:12 , which is a commentary on this text.
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Romans 12:4, Romans 12:5
For as we have many members in one body, and all members have not the same office; so we, etc. In these verses we have the same comparison that occurs more at length in 1 Corinthians 12, and for the same purpose. The object of the apostle is in both cases the same. He designs to show that the diversity of offices and gifts among Christians, so far from being inconsistent with their union as one body in Christ, is necessary to the perfection and usefulness of that body. It would be as unreasonable for all Christians to have the same gifts, as for all the members of the human frame to have the same office. This comparison is peculiarly beautiful and appropriate; because it not only clearly illustrates the particular point intended, but at the same time brings into view the important truth that the real union of Christians results from the indwelling of the Holy Spirit, as the union of the several members of the body is the result of their being all animated and actuated by one soul. Nothing can present in a clearer light the duty of Christian fellowship, or the sinfulness of divisions and envying among the members of Christ’s body, than the apostle’s comparison. ‘Believers, though many, are one body in Christ, and every one members one of another.’ Οἱ πολλοὶ ἓν σῶμά ἐσμεν. We, the many, are one body. In one respect we are many, in another we are one. Just as the body is many as to its members, and one in their organic connection. Believers are one body, i.e. a living organic whole, not in virtue of any external organization, but in Christ, i.e. in virtue of their common union with him. And as this union with Christ is not merely external, or by profession, or by unity of opinion and sentiment only, but vital, arising from the indwelling of the Holy Ghost, the Spirit of Christ, so, the apostle adds, the union of believers one with another, is also a vital union. They are ὁ καθ ̓ εἷς ἀλλήλων μέλη, every one members one of another. The relation of believers to each other is far more intimate than that between the members of any external organization, whether civil or ecclesiastical. It is analogous to the mutual relation of the members of the same body, animated by one soul. ὁ καθ ̓ εἷς for ὁ καθ ̓ ἕνα, in the sense of εἷς ἕκαστος, is a solecism occurring only in the later Greek.
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Office (πρᾶξιν)
Lit., mode of acting.